8 - Towards a Lukan theologia crucis

Summary

Previous chapters examined detailed evidence for Luke's use of Wisdom in shaping his passion narrative. This chapter briefly reflects on ways in which Luke's choice of δíκαιος as a key christological term points to his distinctive theologia crucis. Although he used δíκαιος of Jesus anarthrously at Luke 23.47, Luke firmly placed this word on the lips of his three major witnesses, Peter, Stephen and Paul, specifically in ‘Jerusalem’ contexts as they confronted Jesus' opponents who were now opponents of his sheluchim also. Affirming that Jesus was the Δíκαιος was probably Luke's way of dealing with problems and possibilities posed by Jesus' shameful death; it may not be all that Luke had to say on this matter, but appreciating the contribution of Wisdom's δíκαιος-model to his two volumes constitutes a defence of Luke against accusations that he has no theologia crucis. Δíκαιος, one christological descriptor among many, sharply focuses Luke's position that Jesus was truly just and truly raised. Because Luke affirmed these facts to be uniquely true of Jesus, δíκαιοç contributes one element to Kümmel's defence that for Luke the cross was final event: for Luke, cross and resurrection were a paradox of salvation that laid claim on Jesus' followers.